Jaya: The Original Nucleus of Mahabharata (An Old and Rare Book)

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About The Book

Jaya, the Nucleus of thre Bharata and Mahabharata is compendium of songs of the military conquest of Bharata. In the Seventh Century B.C. During Yaska's time Jaya was eas known and very much present. But later we don'there of this, apparently forgotton by the people and scholars till it was reconstructed to the jubilation of Indologist.

Jaya is an anthology of the of Brahmaryan, the war between the exploits of the Aryans during their onward march into Bharata i.e. India. A Sociological interpretation of the Rigveda would clbasis bring out this truth, and this earliest veda has provided the basis for the reconstruction of the Jaya, the present book, pleading for a new interpretation of Indian history on the fresh evidences now available.

About the Author

Shri Ram Chandra Jain. (1913) is a practicing advocate. He is the founder director of the Institute of Bharatalogical Research work "the Most Ancient Aryan Society was published in 1964. He has to his credit several research papers read before the International. Congress of Orientalists, Indian History Congress Sessions, the all India oriental Conference Sessions & published in serval research Journals.

The authors is engaged in the dialectical, historical & critical researches of the culture and civilization of the human society since c. 4000 B.C. His researches into the Culture and civilization of Bharata aim at the historical interpretation of the ancient Indian literature. His work Ethnology of Ancient Bharata" is being published by chawkhambha sanskrit Series, Varanasi. The authors recent work "Jaya: The Original Nucleus of Mahabharata" is a thought provoking book.

Foreword

NECESSITY OF JAYA RECONSTRUCTION

The epic scholars, oriental and occidental, hold the view that Bharata tale was evolved from the preceding ancient Jaya tale. Bharata tale was later on largely enlarged into the Great Epic of Mahabharata. To understand and appreciate the Mahabharata, we have to understand the Bharata tale. To understand and appreciate the Bharata tale, Jaya tale has to be righly understood. The Crital Edition of the Mahabharata, the best of its kind, is not anything like the work of its mythical author, Maharsi Vyasa. It is not, in any sense, a reconstruction of the Ur. Mahabharata, or of the Ur. Bharata, that ideal but impossible desideratum. It is also not an exact replica of the poem recited by Vaisampayana before Janamejaya. It is further wholly uncertain how close it approaches the text of the poem said to be recited by the Süta (or Sauti) before Saunaka and other dwellers of the Naimișa forest. It is but a modest attempt to present a version of the epic according to the direct line of transmission. This is a poor state of affairs, in spite of indefatigable, patient and persistent labours of the large number of epic scholars, about our Great Epic, the Mahabharata. The scholars, have dropped some stray hints about the subject, nature and character of Jaya and Bharata but none took up the impossible task of reconstructing either the Jaya or the Bharata. E.W. Hopkins, the best epic scholar, nearly reached the solution of the problem but failed to grasp it. He holds that the Bharata (Kuru) lays were combined into one but with no evidence of an epic. This was done by circa 400 B.C. Puranic diaskeuasts combined the Pandu heroes, lays and legends without didactic form with Krsna as a demigod circa 400 to 200 BC. The epic was remade with the intrusion of didactic matter, addition of Puranic material, old and new, and multiplication of exploits circa 200 B.C. to 200 AD. Its present form became complete by 400 A.D. Even after that there were occasional amplifications. He equates Kuru tale with Jaya epic. Even with the passage of long years, the reconstructed Jaya epic is not available. Somebody has to make the beginning and we take upon ourselves this task with all humility, modesty and integrity constantly keeping in view the scientific and balanced accepted standards of organic critical research.

Introduction

ORGANIC, HISTORICAL AND CRITICAL RESEARCH

Sir William Jones is the father of the science of Aryanism. F. Maxmueller is the father of the method of critical research. Critical and historical studies of the Vedas is the gift of the Euro pean research scholars to the Aryan world. Sir R.G. Bhandarkar is the father of the critical studies of the ancient Indian literature in India. He very much bemoaned the natural failings of Indian scholars." The fact "says Sir Bhandarkar", "is that the literature and the antiquities we examine are our own, and naturally we look more to the contents of a literary work than to its historical relations which require the exercise of the critical faculty. It is questionable whether a European scholar reads Sanskrit works to be amused or instructed by them; his point of view is historical and critical On one occasion I happened to say to the late Dr. Buehler that the Third Act of the Uttararamachrita drew tears from my eyes whenever I read it. He seemed to be surprised. This constitutes the difference in the points of view of the Indian and the European scholar." A surprising difference between the greatest Indian critical and historical scholar and a great German critical and historical scholar. We may now imagine the mental make-up of the lesser ones. Dr. Bhandarkar was happy to note that this critical scholarship was advancing amongst us. But he did not live long to see the deterioration of the historical and critical research in India. Dr. Bhandarkar very kindly bestowed upon. us the gift of his deep and learned advice in these memorable. words, "We have just seen how fifteen hundred years ago, the Hindus availed themselves of the astronomical knowledge of the Greeks; they "worshipped" the Greek astronomers, in the words of Garga, "as Rsis", and finally, according to Prof. Weber, who is by no means fond of praising us, advanced astronomical science further than they did. Let us act like wise, and, sitting at the feet of the English, French and Ger man Rsis, imbibe knowledge that they have to give, and at least keep pace with them, if not go beyond them. Let us learn, let us reform. If we do not do so. fifteen centuries hence, the antiquarian of the period will, unlike Weber, say. "The English placed before the Indian Aryas the highest civilization which Europe had reached by the end of the nine teenth century; but in the hotplains of India, the Indian Aryas had grown so degenerate, that it produced no influence whatever on them, and their degeneracy deepening, they eventually became hewers of wood and drawers of water, or were swept off the face of the earth by the inexorable law of the survival of the fittest". We did not heed the great Rsis advice, born of his unfathomable deep pain and serene vision, of the greatest Indian savant of critical scholarship. Our Sanskritists, our philologists, our archaeologists, barring a few. are treading paths of unhistorical, uncritical and unscientific studies. Fortunately or unfortunately, the image of the European Rsis, as painted by Dr. Bhandarkar, is also going dim. They have become so much bogged down in the ritual and etymological frame of the ancient Indian literature that their historical sense is getting obliterated which has, as a consequence, blighted their critical sense. There is complete chaos and confusion in the field of historical and critical research. The thesis has been destroyed by the antithesis but the synthesis is not yet born. The historical and critical research has been damaged by the unscien tific and sectarian research. The synthesis is in the womb. The child shall be the dialectical, historical and chronological research through the organic critical method.

**Contents and Sample Pages**